for Christ, we must declare war against sin wherever we see it, we must not mince the matter in the cause of God, and when speaking for Christ. And to make any distinction in persons, or to speak the more tenderly, because that which is amiss is seen in a superior, they look upon as very mean for a follower of Christ when speaking in the cause of his master. What a strange device of the devil is here, to overthrow all Christian meekness and gentleness, and even all shew and appearance of it, and to defile the mouths of the children of God, and to introduce the language of common sailors among the followers of Christ, under a cloak of high sanctity and zeal and boldness for Christ! And it is a remarkable instance of the weakness of the human mind, and how much too cunning the devil is for us!

The grand defence of this way of talking is, That they say no more than what is true; they only speak the truth without mincing the matter; and that true Christians who have a great sight of the evil of sin, and acquaintance with their own hearts, know it to be true, and therefore will not be offended to hear such harsh expressions concerning them and their sins. It is only (say they) hypocrites, or cold and dead Christians, that are provoked and feel their enmity rise on such an occasion. But it is a grand mistake to think that we may commonly use all such language as represents the worst of each other, according to strict truth. It is really true, that every kind of sin, and every degree of it, is devilish and from hell, and is cursed, hellish, and condemned or damned. And if persons had a full sight of their hearts, they would think no terms too bad for them; they would look like beasts, like serpents, and like devils to themselves; they would be at a loss for language to express what they see in themselves. The worst terms they could think of would seem as it were faint to represent what they see in themselves. But shall a child there

fore, from time to time, use such language concerning an excellent and eminently holy father or mother, as, That the devil is in them; that they have such and such devilish, cursed dispositions; that they commit every day hundreds of hellish, damned acts; and that they are cursed dogs, hell hounds and devils? And shall the meanest of the people be justified, in commonly using such language concerning the most excellent magistrates, or their most eminent ministers ? I hope nobody has gone to this height. But the same pretences of boldness, plain-heartedness, and declared war against sin, will as well justify these things as the others. If we proceed in such a manner, on such principles as these, what a face will be introduced upon the church of Christ, the little beloved flock of that gentle shepherd the Lamb of God? What a sound shall we bring into the house of God, into the

family of his dear little children? How far off shall we soon banish that lovely appearance of humility, sweetness, gentleness, mutual honour, benevolence, complacence, and an esteem of others above themselves, which ought to clothe the children of God all over? Not but that Christians should watch over one another, and in any wise reprove one another, and do it plainly and faithfully; but it does not thence follow that dear brethren in the family of God, in rebuking one another, should use worse language than Michael the archangel durst use when rebuking the devil himself.

Christians who are but fellow-worms, ought at least to treat one another with as much humility and gentleness as Christ, who is infinitely above them, treats them. But how did Christ treat his disciples when they were so cold towards, him, and so regardless of him, at the time when his soul was exceeding sorrowful even unto death-and he in a dismal agony was crying and sweating blood for them-and they would not watch with him and allow him the comfort of their company one hour in his great distress, though he once and again desired it of them? One would think that then was a proper time, if ever, to have reproved them for a devilish, hellish, cursed and damned slothfulness and deadness. But after what manner does Christ reprove them? Behold his astonishing gentleness! Says he, What, could ye not watch with me one hour? The Spirit indeed is willing, but the flesh is weak. And how did he treat Peter when he was ashamed of his master, while he was made a mocking stock and a spitting stock for him? Why, he looked upon him with a look of love, and melted his heart. And though we read that Christ once turned, and said unto Peter, on a certain occasion, Get thee behind me, Satan; and this may seem like an instance of harshness and severity in reproving Peter; yet I humbly conceive that this is by many taken wrong, and that this is indeed no instance of Christ's severity in his treatment of Peter, but on the contrary of his wonderful gentleness and grace, distinguishing between Peter and the devil in him, not laying the blame of what Peter had then said, or imputing it to him, but to the devil that influenced him. Christ saw the devil then present, secretly influencing Peter to do the part of a tempter to his master; and therefore Christ turned him about to Peter, in whom the devil then was, and spake to the devil, and rebuked him. Thus the grace of Christ does not behold iniquity in his people, imputes not what is amiss in them to them, but to sin that dwells in them, and to Satan that influences them.

Spiritual pride often disposes persons to singularity in external appearance, to affect a singular way of speaking, to use a different sort of dialect from others, or to be singular in

for Christ, we must declare war against sin wherever we see it, we must not mince the matter in the cause of God, and when speaking for Christ. And to make any distinction in persons, or to speak the more tenderly, because that which is amiss is seen in a superior, they look upon as very mean for a follower of Christ when speaking in the cause of his master. What a strange device of the devil is here, to overthrow all Christian meekness and gentleness, and even all shew and appearance of it, and to defile the mouths of the children of God, and to introduce the language of common sailors among the followers of Christ, under a cloak of high sanctity and zeal and boldness for Christ! And it is a remarkable instance of the weakness of the human mind, and how much too cunning the devil is for us!

The grand defence of this way of talking is, That they say no more than what is true; they only speak the truth without mincing the matter; and that true Christians who have a great sight of the evil of sin, and acquaintance with their own hearts, know it to be true, and therefore will not be offended to hear such harsh expressions concerning them and their sins. It is only (say they) hypocrites, or cold and dead Christians, that are provoked and feel their enmity rise on such an occasion. But it is a grand mistake to think that we may commonly use all such language as represents the worst of each other, according to strict truth. It is really true, that every kind of sin, and every degree of it, is devilish and from bell, and is cursed, hellish, and condemned or damned. And if persons had a full sight of their hearts, they would think no terms too bad for them; they would look like beasts, like serpents, and like devils to themselves; they would be at a loss for language to express what they see in themselves. The worst terms they could think of would seem as it were faint to represent what they see in themselves. But shall a child therefore, from time to time, use such language concerning an excellent and eminently holy father or mother, as, That the devil is in them; that they have such and such devilish, cursed dispositions; that they commit every day hundreds of hellish, damned acts; and that they are cursed dogs, hell hounds and devils? And shall the meanest of the people be justified, in commonly using such language concerning the most excellent magistrates, or their most eminent ministers? I hope nobody has gone to this height. But the same pretences of boldness, plain-heartedness, and declared war against sin, will as well justify these things as the others. If we proceed in such a manner, on such principles as these, what a face will be introduced upon the church of Christ, the little beloved flock of that gentle shepherd the Lamb of God? What a sound shall we bring into the house of God, into the

behaviour, and with a soft, sweet, condescending, winning air and deportment; these things are just like garments to him, he is clothed all over with them. 1 Pet. v. 5. And be clothed with humility. Col. iii. 12. Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering. Pure Christian humility has no such thing as roughness, or contempt, or fierceness, or bitterness in its nature; it makes a person like a little child, harmless and innocent, that none need to be afraid of; or like a lamb, destitute of all bitterness, wrath, anger and clamour; agreeable to Eph. iv. 31. With such a spirit as this ought especially zealous ministers of the gospel to be clothed, and those that God is pleased to employ as instruments in his hands of promoting his work. They ought indeed to be thorough in preaching the word of God, without mincing the matter at all; in handling the sword of the Spirit, as the ministers of the Lord of hosts, they ought not to be mild and gentle; they are not to be gentle and moderate in searching and awaking the conscience, but should be sons of thunder. The word of God, which is in itself sharper than any two-edged sword, ought not to be sheathed by its ministers, but so used that its sharp edges may have their full effect, even to the dividing asunder soul and spirit, joints and marrow. Yet they should do it without judging particular persons, leaving it to conscience and the Spirit of God to make the particular application. But all their conversation should savour of nothing but lowliness and good-will, love and pity to all mankind; so that such a spirit should be like a sweet odour diffused around them wherever they go. They should be like lions to guilty consciences, but like lambs to men's persons. This would have no tendency to prevent the awakening of men's consciences, but on the contrary would have a very great tendency to awaken them. It would make way for the sharp sword to enter; it would remove the obstacles, and make a naked breast for the arrow. Yea, the amiable Christ-like conversation of such ministers in itself, would terrify the consciences of men, as well as their terrible preaching; both would co-operate, to subdue the hard, and bring down the proud heart. If there had been constantly and universally observable such a behaviour as this in itinerant preachers, it would have terrified the consciences of sinners ten times as much as all the invectives and the censorious talk there has been concerning particular persons, for their opposition, hypocrisy, delusion, pharisaism, &c. These things in general have rather stupified sinners' consciences; they take them up, and make use of them as a shield, wherewith to defend themselves from the sharp arrows of the word that are shot by these preachers. The enemies of the present work have been glad of these things with all their hearts.

Many of the most bitter of them are probably such as in the beginning of this work had their consciences something galled and terrified with it; but these errors of awakening preachers are the things they chiefly made use of as plaisters to heal the sore that was made in their consciences.

Spiritual pride takes great notice of opposition and injuries that are received, and is apt to be often speaking of them, and to be much in taking notice of their aggravations, either with an air of bitterness or contempt. Whereas pure, unmixed Christian humility, disposes a person rather to be like his blessed Lord, when reviled, dumb, not opening his mouth, but committing himself in silence to him that judgeth righteously. The eminently humble Christian, the more clamorous and furious the world is against him, the more silent and still will he be; unless it be in his closet, and there he will not be still.-Our blessed Lord Jesus seems never to have been so silent as when the world compassed him round, reproaching, buffetting, and spitting on him, with loud and virulent outcries, and horrid cruelties. There has been a great deal too much talk of late, among many of the true and zealous friends of religion, about opposition and persecution. It becomes the followers of the Lamb of God, when the world is in an uproar about them, and full of clamour against them, not to raise another noise to answer it, but to be still and quiet. It is not beautiful, at such time, to have pulpits and conversation ring with the sound of perse cution, persecution, or with abundant talk about Pharisees, carnal persecutors, and the seed of the serpent.-Meekness and quietness among God's people, when opposed and reviled, would be the surest way to have God remarkably to appear for their defence. It is particularly observed of Moses, on occasion of Aaron and Miriam envying him, and rising up in opposition against him, that he was very meek, above all men upon the face of the earth, Numb. xii. 3. Doubtless, because he remarkably shewed his meekness on that occasion, being wholly silent under the abuse. And how remarkable is the account that follows of God's being as it were suddenly roused to appear for his vindication? What high honour did he put upon Moses? and how severe were his rebukes of his opposers? The story is very remarkable, and worthy every one's observation. Nothing is so effectual to bring God down from heaven in the defence of his people, as their patience and meekness under sufferings. When Christ girds his sword upon his thigh, with his glory and majesty, and in his majesty rides prosperously, his right hand teaching him terrible things, it is because of truth, and MEEKNESS, and Righteousness, Psal. xlv. 3, 4. God will cause judgment to be heard from heaven; the earth shall fear and be still, and God will arise